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1 Mose第24章

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1 Abraham ward alt und wohl betagt, und der HERR hatte ihn gesegnet allenthalben.

2 Und er sprach zu dem ältesten Knecht seines Hauses, der allen seinen Gütern vorstand: Lege deine Hand unter meine Hüfte

3 und schwöre mir bei dem HERRN, dem Gott des Himmels und der Erde, daß du meinem Sohn kein Weib nehmest von den Töchtern der Kanaaniter, unter welchen ich wohne,

4 sondern daß du ziehst in mein Vaterland und zu meiner Freundschaft und nehmest meinem Sohn Isaak ein Weib.

5 Der Knecht sprach: Wie, wenn das Weib mir nicht wollte folgen in dies Land, soll ich dann deinen Sohn wiederbringen in jenes Land, daraus du gezogen bist?

6 Abraham sprach zu ihm: Davor hüte dich, daß du meinen Sohn nicht wieder dahin bringst.

7 Der HERR, der Gott des Himmels, der mich von meines Vaters Hause genommen hat und von meiner Heimat, der mir geredet hat und mir auch geschworen hat und gesagt: Dies Land will ich deinem Samen geben, der wird seine Engel vor dir her senden, daß du meinem Sohn daselbst ein Weib nehmest.

8 So aber das Weib dir nicht folgen will, so bist du dieses Eides quitt. Allein bringe meinen Sohn nicht wieder dorthin.

9 Da legte der Knecht seine Hand unter die Hüfte Abrahams, seines Herrn, und schwur ihm solches.

10 Also nahm der Knecht zehn Kamele von den Kamelen seines Herrn und zog hin und hatte mit sich allerlei Güter seines Herrn und machte sich auf und zog nach Mesopotamien zu der Stadt Nahors.

11 Da ließ er die Kamele sich lagern draußen vor der Stadt bei einem Wasserbrunnen, des Abends um die Zeit, wo die Weiber pflegten herauszugehen und Wasser zu schöpfen,

12 und sprach: HERR, du Gott meines Herrn Abraham, begegne mir heute und tue Barmherzigkeit an meinem Herrn Abraham!

13 Siehe, ich stehe hier bei dem Wasserbrunnen, und der Leute Töchter in dieser Stadt werden herauskommen, Wasser zu schöpfen.

14 Wenn nun eine Dirne kommt, zu der ich spreche: Neige deinen Krug, und laß mich trinken, und sie sprechen wird: Trinke, ich will deine Kamele auch tränken: das sei die, die du deinem Diener Isaak beschert hast, und daran werde ich erkennen, daß du Barmherzigkeit an meinem Herrn getan habest.

15 Und ehe er ausgeredet hatte, siehe, da kam heraus Rebekka, Bethuels Tochter, der ein Sohn der Milka war, welche Nahors, Abrahams Bruders, Weib war, und trug einen Krug auf ihrer Achsel.

16 Und sie war eine sehr schöne Dirne von Angesicht, noch eine Jungfrau, und kein Mann hatte sie erkannt. Die stieg hinab zum Brunnen und füllte den Krug und stieg herauf.

17 Da lief ihr der Knecht entgegen und sprach: Laß mich ein wenig Wasser aus deinem Kruge trinken.

18 Und sie sprach: Trinke, mein Herr! und eilend ließ sie den Krug hernieder auf ihre Hand und gab ihm zu trinken.

19 Und da sie ihm zu trinken gegeben hatte, sprach sie: Ich will deinen Kamelen auch schöpfen, bis sie alle getrunken haben.

20 Und eilte und goß den Krug aus in die Tränke und lief abermals zum Brunnen, zu schöpfen, und schöpfte allen seinen Kamelen.

21 Der Mann aber wunderte sich ihrer und schwieg still, bis er erkennete, ob der HERR zu seiner Reise Gnade gegeben hätte oder nicht.

22 Da nun die Kamele alle getrunken hatten, nahm er einen goldenen Reif, ein halbes Lot schwer, und zwei Armringe an ihre Hände, zehn Lot Goldes schwer,

23 und sprach: Wes Tochter bist du? das sage mir doch. Haben wir Raum in deines Vaters Hause, zu beherbergen?

24 Sie sprach zu ihm: Ich bin Bethuels Tochter, des Sohnes Milkas, den sie dem Nahor geboren hat,

25 und sagte weiter zu ihm: Es ist auch viel Stroh und Futter bei uns und Raum genug, zu beherbergen.

26 Da neigte sich der Mann und betete den HERRN an

27 und sprach: Gelobt sei der HERR, der Gott meines Herrn Abraham, der seine Barmherzigkeit und seine Wahrheit nicht verlassen hat an meinem Herrn; denn der HERR hat mich den Weg geführt zum Hause des Bruders meines Herrn.

28 Und die Dirne lief und sagte solches alles an in ihrer Mutter Hause.

29 Und Rebekka hatte einen Bruder, der hieß Laban; und Laban lief zu dem Mann draußen bei dem Brunnen.

30 Und als er sah den Reif und die Armringe an seiner Schwester Händen und hörte die Worte Rebekkas, seiner Schwester, daß sie sprach: Also hat mir der Mann gesagt, kam er zu dem Mann, und siehe, er stand bei den Kamelen am Brunnen.

31 Und er sprach: Komm herein, du Gesegneter des HERRN! Warum stehst du draußen? Ich habe das Haus geräumt und für die Kamele auch Raum gemacht.

32 Also führte er den Mann ins Haus und zäumte die Kamele ab und gab ihnen Stroh und Futter und Wasser, zu waschen seine Füße und die Füße der Männer, die mit ihm waren,

33 und setzte ihnen Essen vor. Er sprach aber: Ich will nicht Essen, bis daß ich zuvor meine Sache vorgebracht habe. Sie antworteten: Sage an!

34 Er sprach: Ich bin Abrahams Knecht.

35 Und der HERR hat meinen Herrn reichlich gesegnet, daß er groß geworden ist, und hat ihm Schafe und Ochsen, Silber und Gold, Knechte und Mägde, Kamele und Esel gegeben.

36 Dazu hat Sara, meines Herrn Weib, einen Sohn geboren meinem Herrn in seinem Alter; dem hat er alles gegeben, was er hat.

37 Und mein Herr hat einen Eid von mir genommen und gesagt: Du sollst meinem Sohn kein Weib nehmen von den Töchtern der Kanaaniter, in deren Land ich wohne,

38 sondern ziehe hin zu meines Vaters Hause und zu meinem Geschlecht; daselbst nimm meinem Sohn ein Weib.

39 Ich aber sprach zu meinem Herrn: Wie, wenn mir das Weib nicht folgen will?

40 Da sprach er zu mir: Der HERR, vor dem ich wandle, wird seinen Engel mit dir senden und Gnade zu deiner Reise geben, daß du meinem Sohn ein Weib nehmest von meiner Freundschaft und meines Vaters Hause.

41 Alsdann sollst du meines Eides quitt sein, wenn du zu meiner Freundschaft kommst; geben sie dir sie nicht, so bist du meines Eides quitt.

42 Also kam ich heute zum Brunnen und sprach: HERR, Gott meines Herrn Abraham, hast du Gnade zu meiner Reise gegeben, auf der ich bin,

43 siehe, so stehe ich hier bei dem Wasserbrunnen. Wenn nun eine Jungfrau herauskommt, zu schöpfen, und ich zu ihr spreche: Gib mir ein wenig Wasser zu trinken aus deinem Krug,

44 und sie wird sagen: Trinke du, ich will deinen Kamelen auch schöpfen: die sei das Weib, das der HERR meines Herrn Sohne beschert hat.

45 Ehe ich nun solche Worte ausgeredet hatte in meinem Herzen, siehe, da kommt Rebekka heraus mit einem Krug auf ihrer Achsel und geht hinab zum Brunnen und schöpft. Da sprach ich zu ihr: Gib mir zu trinken.

46 Und sie nahm eilend den Krug von ihrer Achsel und sprach: Trinke, und deine Kamele will ich auch tränken. Also trank ich, und sie tränkte die Kamele auch.

47 Und ich fragte sie und sprach: Wes Tochter bist du? Sie antwortete: Ich bin Bethuels Tochter, des Sohnes Nahors, den ihm Milka geboren hat. Da legte ich einen Reif an ihre Stirn und Armringe an ihre Hände

48 und neigte mich und betete den HERRN an und lobte den HERRN, den Gott meines Herrn Abraham, der mich den rechten Weg geführt hat, daß ich seinem Sohn die Tochter nehme des Bruders meines Herrn.

49 Seid ihr nun die, so an meinem Herrn Freundschaft und Treue beweisen wollen, so sagt mir's; wo nicht, so sagt mir's auch, daß ich mich wende zur Rechten oder zur Linken.

50 Da antworteten Laban und Bethuel und sprachen: Das kommt vom HERRN; darum können wir nicht wider dich reden, weder Böses noch Gutes;

51 da ist Rebekka vor dir, nimm sie und zieh hin, daß sie das Weib sei des Sohnes deines Herrn, wie der HERR geredet hat.

52 Da diese Worte hörte Abrahams Knecht, bückte er sich vor dem Herrn zur Erde

53 und zog hervor silberne und goldene Kleinode und Kleider und gab sie Rebekka; aber ihrem Bruder und der Mutter gab er Würze.

54 Da und trank er samt den Männern, die mit ihm waren, und blieb über Nacht allda. Des Morgens aber stand er auf und sprach: Laß mich ziehen zu meinem Herrn.

55 Aber ihr Bruder und ihre Mutter sprachen: Laß doch die Dirne einen Tag oder zehn bei uns bleiben; darnach sollst du ziehen.

56 Da sprach er zu ihnen: Haltet mich nicht auf; denn der HERR hat Gnade zu meiner Reise gegeben. Laßt mich, daß ich zu meinem Herrn ziehe.

57 Da sprachen sie: Laßt uns die Dirne rufen und fragen, was sie dazu sagt.

58 Und sie riefen Rebekka und sprachen zu ihr: Willst du mit diesem Mann ziehen? Sie antwortete: Ja, ich will mit ihm.

59 Also ließen sie Rebekka, ihre Schwester, ziehen mit ihrer Amme samt Abrahams Knecht und seinen Leuten.

60 Und sie segneten Rebekka und sprachen zu ihr: Du bist unsre Schwester; wachse in vieltausendmal tausend, und dein Same besitze die Tore seiner Feinde.

61 Also machte sich Rebekka auf mit ihren Dirnen, und setzten sich auf die Kamele und zogen dem Manne nach. Und der Knecht nahm Rebekka und zog hin.

62 Isaak aber kam vom Brunnen des Lebendigen und Sehenden (denn er wohnte im Lande gegen Mittag)

63 und war ausgegangen, zu beten auf dem Felde um den Abend, und hob seine Augen auf und sah, daß Kamele daherkamen.

64 Und Rebekka hob ihre Augen auf und sah Isaak; da stieg sie eilend vom Kamel

65 und sprach zu dem Knecht: Wer ist der Mann auf dem Felde? Der Knecht sprach: Das ist mein Herr. Da nahm sie den Mantel und verhüllte sich.

66 Und der Knecht erzählte Isaak alle Sachen, die er ausgerichtet hatte.

67 Da führte sie Isaak in die Hütte seiner Mutter Sara und nahm die Rebekka und sie war sein Weib, und er gewann sie lieb. Also ward Isaak getröstet über seine Mutter.

   

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Arcana Coelestia#3021

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3021. 'Put now your hand under my thigh' means being bound, as regards its power, to the good of conjugial love. This is clear from the meaning of 'the hand' as power, dealt with in 878, and from the meaning of 'the thigh' as the good of conjugial love, dealt with in what follows. A binding of this good to that power is indeed the meaning, as is clear from the consideration that those who were bound by an obligation to carry out some matter connected with conjugial love put their hand, according to ancient custom, under the thigh of the one to whom they were so bound, and in so doing swore by him. This was done because 'the thigh' meant conjugial love, and 'the hand' power, or the full extent of whatever one's capability might be. For all parts of the human body correspond to spiritual and celestial things in the Grand Man, which is heaven, as shown in 2996, 2998, and will in the Lord's Divine mercy be shown more extensively later on. The thighs themselves, together with the loins, correspond to conjugial love. Those things were well known to the most ancient people, and for that reason so many customs came down from them, including that of putting their hands under the thigh when being bound by an obligation to carry out something connected with the good of conjugial love. Their knowledge of such things, which was valued most highly by the ancients, and belonged among the chief things that constituted their knowledge and intelligence, is totally lost today, so much so that not even the existence of any such correspondence is known, and for this reason people will probably be astounded that such things are meant by that custom. Here, because the subject is the betrothal of Isaac his son to another member of Abraham's family, and the oldest servant was called on to perform that task, this custom was therefore followed.

[2] It has been stated that 'the thigh', because of its correspondence, means conjugial love, and this may also be seen from other places in the Word, for example, from the procedure to be followed when a woman was accused by her husband of adultery, in Moses,

The priest shall make the woman take the oath of a curse, and the priest shall say to the woman, Jehovah will make you a curse and an oath in the midst of your people, when Jehovah makes your thigh fall away and your belly swell. When he has made her drink the water, then it will happen, if she has defiled herself and committed a trespass against her husband, that the water causing the curse will enter into her and become bitter, and her belly will swell, and her thigh will fall away; and the woman will be a curse in the midst of her people. Numbers 5:21, 27.

'The falling away of the thigh' means the evil of conjugial love, which is adultery. Every other detail in the same procedure had some specific meaning, so that not even the smallest detail fails to embody something, though anyone reading the Word who has no concept of its sacredness will wonder why such things are included there. It is because 'the thigh' means the good of conjugial love that the expression 'those coming out of the thigh' is used frequently, as in a reference to Jacob,

Be fruitful and multiply; a nation and a company of nations will be from you, and kings will go out from your thighs. Genesis 35:11.

And elsewhere in the same author,

Every soul coming with Jacob to Egypt, who came out of his thigh. Genesis 46:26; Exodus 1:5.

And in a reference to Gideon, Gideon had seventy sons, who came out of his thigh. Judges 8:30.

[3] Since 'the thigh' and 'the loins' mean the things that belong to conjugial love they also mean those that belong to love and charity, the reason being that conjugial love underlies every other kind of love, see 686, 2733, 2737-2739. These all have the same source - the heavenly marriage - which is a marriage of good and truth, regarding which see 2727-2759. For 'the thigh' means the good of celestial love and the good of spiritual love, as may be seen from the following places: In John,

He who sat on the white horse had on His robe and on His thigh the name written, King of kings, and Lord of lords. Revelation 19:16.

'He who sat on the white horse' is the Word, and so the Lord, who is the Word, see 2760-2762. 'Robe' means Divine Truth, 2576, and for that reason He is called 'King of kings', 3009. From this it is evident what 'the thigh' means, namely the Divine Good which flows from His love, on account of which He is also named 'Lord of lords', 3004-3011. And this being the Lord's essential nature, it is said that He had a name written on His robe and on His thigh, for 'name' means essential nature, 1896, 2009, 2724, 3006.

[4] In David,

Gird Your sword on Your thigh, O Mighty One, in Your glory and honour! Psalms 45:3.

This refers to the Lord. 'Sword' stands for truth engaged in conflict, 2799, 'thigh' for the good of love. 'Girding the sword on the thigh' means that the truth which He was to use in the fight was allied to the good of love. In Isaiah,

Righteousness will be the girdle of His loins, and truth the girdle of His thighs. Isaiah 11:5.

This too refers to the Lord. Because 'righteousness' has reference to the good that flows from love, 2235, it is called 'the girdle of His loins', while 'truth' because it comes from good, is called 'the girdle of His thighs'. Thus 'loins' is used in reference to the love within good, and 'thighs' to the love within truth.

[5] In the same prophet'

None will be weary, and none will stumble in Him. He will not slumber nor sleep. Nor has the girdle of His thighs been loosed, nor the thong of His shoes torn away. Isaiah 5:27.

This refers to the Lord. 'The girdle of His thighs' stands, as above, for the love within truth. In Jeremiah Jehovah told the prophet to buy a linen girdle and put it over his loins but not dip it in water. He was then told to go away to the Euphrates and hide it in a cleft of the rock. When he went back at a later time to retrieve it from that place it was spoiled, Jeremiah 13:1-7. 'A linen girdle' stands for truth, but the placing of it over his loins was representative of the fact that truth was the outward expression of good. Anyone may see that these actions are representative. Their meaning however cannot be known except from correspondences, which will in the Lord's Divine mercy be dealt with at the ends of certain chapters further on.

[6] It is similar with the meaning of the things seen by Ezekiel, Daniel, and Nebuchadnezzar: Ezekiel saw,

Above the firmament that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne, there was a likeness, as the appearance of a Man (Homo) upon it above. And I saw as it were the shape of fiery coals, as the shape of fire, within it round about. From the appearance of His loins and upwards, and from the appearance of His loins and downwards, I saw as it were the appearance of fire, whose brightness was round about it like the appearance of the rainbow which is in the cloud on the day of rain; so was the appearance of the brightness round about, thus was the appearance of the likeness of the Glory of Jehovah. Ezekiel 1:26-28.

This scene was clearly representative of the Lord and His kingdom. 'The appearance of His loins upwards and the appearance, of His loins downwards' is descriptive of His love, as is evident from the meaning of 'fire' as love, 934, and from the meaning of 'brightness' and of 'the rainbow' as wisdom and intelligence from that love, 1042, 1043, 1053.

[7] Daniel saw,

A man clothed in linen whose loins were girded with gold of Uphaz, and whose body was like tarshish, 1 and whose face was like the appearance of lightning and whose eyes were like fiery torches, and whose arms and feet were like the shine of burnished bronze. Daniel 10:5-6.

What each of these expressions means - the loins, the body, the face, the eyes, the arms, and the feet - does not become clear to anyone except from representations and correspondences involved in these. From these it is evident that in what Daniel saw the Lord's heavenly kingdom was represented, in which Divine Love constitutes the loins, and 'the gold of Uphaz' with which He was girded, the good resulting from wisdom that is grounded in love, 113, 1551, 1552.

[8] In Daniel: Nebuchadnezzar saw a statue whose head was fine gold, breast and arms silver, belly and thighs bronze, feet partly iron, partly clay, Daniel 2:32-33. This statue represented consecutive states of the Church. The head of gold represented the first state, which was celestial because it was a state of love to the Lord; the breast and arms of silver represented the second state, which was spiritual because it was a state of charity towards the neighbour; the belly and thighs of bronze represented the third state, which was a state of natural good meant by 'bronze', 425, 1551 - natural good being love or charity towards the neighbour as this exists on a lower level than spiritual good - while the feet of iron and clay were the fourth state, which was a state of natural truth meant by 'iron', 425, 426, and also a state involving complete lack of cohesion with good, which is meant by 'clay'.

From all this one may see what is meant by the thighs and loins, namely conjugial love primarily, and from this love every genuine kind of love, as is evident from the places quoted and also from Genesis 32:25, 31-32; Isaiah 20:2-4; Nahum 2:1; Psalms 69:23; Exodus 12:11; Luke 12:35-36. The thighs and loins also mean in the contrary sense those loves that are the reverse of conjugial love and all genuine loves, namely self-love and love of the world, 1 Kings 2:5-6; Isaiah 32:10-11; Jeremiah 30:6; 48:37; Ezekiel 29:7; Amos 8:10.

脚注:

1. A Hebrew word for a particular kind of precious stone, possibly a beryl.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia#1326

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1326. That 'therefore He called the name of it Babel' means such worship, namely that meant by 'Babel', is clear from what has been stated so far - about worship which inwardly contains self-love and therefore everything that is filthy and unholy. Self-love is nothing else than the proprium, and how filthy and unholy this is becomes clear from what has been shown already about the proprium in 210, 215. From philautia, 1 that is, from self-love or the proprium, flow all evils, such as those of hatred, revenge, cruelty, adultery, deceit, hypocrisy, and irreligion. Consequently when self-love or the proprium is present in worship, such evils are present too - but the particular kind of evils and their intensity being determined by the extent and nature of what flows from that self-love. This is the origin of all profanation in worship. The fact of the matter is that insofar as self-love or the proprium introduces itself into worship, internal worship departs, that is, internal worship ceases to exist. Internal worship consists in the affection for good and in the acknowledgement of truth, but to the extent that self-love or the proprium intrudes or enters in, the affection for good and the acknowledgement of truth depart or go away. Holiness cannot possibly co-exist with unholiness, any more than heaven can with hell. Instead one must depart from the other. Such is the state and proper order existing in the Lord's kingdom. This is the reason why among the kind of people whose worship is called 'Babel' no internal worship exists, but instead something dead and indeed inwardly corpse-like is worshipped. This shows what their external worship which is inwardly such is like.

[2] That such worship is 'Babel' is clear from many parts of the Word where Babel is described, as in Daniel, where the description of the statue which Nebuchadnezzar king of Babel saw in a dream - whose head was gold, breast and arms silver, belly and thighs bronze, legs iron, and feet partly iron and partly clay - means that true worship finally deteriorated into the kind of worship called 'Babel', and therefore also a stone cut out of the rock smashed the iron, bronze, clay, silver, and gold, Daniel 2:31-33, 44-45. The statue of gold which Nebuchadnezzar king of Babel set up, and which people were to adore, had no other meaning, Daniel 3:1-end. The same applies to the description of the king of Babel with his nobles drinking wine from the vessels of gold that had come from the Temple in Jerusalem, of their praising the gods of gold, silver, bronze, iron, and stone, and of writing therefore appearing on the wall, Daniel 5:1-end; to the description of Darius the Mede commanding that he be adored instead of God, Daniel 6:1-end; and to that of the beasts seen by Daniel in a dream, Daniel 7:1-end, as well as to that of the beasts and Babel in John's Revelation.

[3] That such worship was meant and represented is quite clear not only in Daniel and John but also in the Prophets: in Isaiah,

Their faces were faces of flames; the stars of the heavens and their constellations do not give their light The sun is darkened in its coming up and the moon does not shed its light Tziim lie down there, and their houses are full of ochim, and daughters of the owl dwell there, and satyrs dance there, and iim answer in its palaces, and dragons in its halls of pleasure. Isaiah 13:8, 10, 21-22

This refers to Babel and describes the internal aspect of such worship by 'faces of flames', which are evil desires; by 'the stars', which are truths of faith, 'not giving their light'; by 'the sun', which is holy love, 'being darkened'; by 'the moon', which is the truth of faith, 'not shedding its light'; by 'tziim, ochim, daughters of the owl, satyrs, dim, and dragons', which are the more interior aspects of worship. For such things belong to self-love or the proprium. This also is why Babel in John is called 'the mother of whoredoms and abominations', Revelation 17:5; and in the same book,

A dwelling-place of demons, 2 and a prison of every unclean spirit, and a prison of every unclean and hateful bird. Revelation 18:2.

From these places it is evident that when such things are within, it is impossible for any good or truth of faith to be there, and that to the extent that those things enter in, the goods which are the objects of affection, and the truths of faith, depart. They are also called in Isaiah 21:9 'the graven images of the gods of Babel'.

[4] That it is self-love or the proprium which lies within their worship, or that it is worship of self, is quite clear in Isaiah,

Prophesy this parable against the king of Babel, You said in your heart, I will go up the heavens, above the stars of God I will raise my throne, and I will sit on the mount of assembly, in the uttermost parts of the north. I will go up above the heights of the cloud, I will make myself like the Most High. But you will be brought down to hell. Isaiah 14:4, 13-15.

Here, it is plain, Babel means the person who wishes to be worshipped as a god, that is, worship of self is meant.

[5] In the same prophet,

Come down and sit in the dust, O virgin daughter of Babel; sit on the ground without a throne, O daughter of the Chaldeans. You trusted in your wickedness, you said, No one sees me. Your wisdom and your knowledge led you astray; you said in your heart, I am, and there is no one besides me. Isaiah 47:1, 10.

In Jeremiah,

Behold, I am against you, O destroying mountain, destroying the whole earth; and I will stretch out My hand over you and roll you down from the rocks and will make you into a mountain of burning. Though Babel rise up into the heavens, and though she fortify the height of her strength, yet from Me those who lay waste will come to her. Jeremiah 51:25, 53.

This again shows that 'Babel' is worship of self.

[6] The fact that such people have no light of truth, but only total darkness, that is, that they do not possess the truth of faith, is described in Jeremiah,

The word which Jehovah spoke against Babel, against the land of the Chaldeans, There will come up upon her a nation from the north, which will make her land a desolation, and none will dwell in it; both man and beast will scatter themselves, they will go away. Jeremiah 50:1, 3.

'The north' stands for thick darkness, or absence of truth. 'No man and no beast' stands for the absence of good. For more about Babel, see at verse 28 3 below, where Chaldea is referred to.

脚注:

1. A Greek word, also used in late Medieval or Neo-Latin, which means self-love, self-regard.

2. The Latin means dragons, but the Greek means demons, which Swedenborg has in other pieces where he quotes this verse.

3. i.e. 1368

  
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Thanks to the Swedenborg Society for the permission to use this translation.